Haggai · Chapter 2

Verse 1. In the seventh month] This was a new message, and intended to prevent discouragement, and excite them to greater diligence in their work.

Verses 1-3. In the seventh month, &c. — For the further encouragement of the people to proceed in rebuilding the temple, Haggai was sent again to them, about a month after he had been sent the first time, to assure them from God, that the glory of this latter temple, how little appearance soever there might be of it now, should be greater than that of the former. This message, or prophecy, of Haggai, was communicated a little before Zechariah was sent to them for the like purpose. Who is left among you that saw this house in her first glory? — About sixty-six years had elapsed from the destruction of the former temple, (before Christ 587,) to the time when this prophecy was delivered; (see notes on Ezra 6:15, and Blair’s tables;) nevertheless, it appears by this question of the prophet, that some of the Jews there present had seen the former temple when young, before they were carried to Babylon, and could remember what a magnificent building it was. Is it not in your eyes as nothing — That is, in comparison of the former. The words are an elegant Hebraism. We learn from Ezra 3:12, (where see the note,) that when the foundation of the second temple was laid, in the second year of Cyrus, many of the ancient men, that had seen the first house, wept to see how much this second was likely to fall short of the glory of it. Undoubtedly the slender substance of the Jews at this time, and the haste they were in to rebuild the temple, that they might have a place for public worship, made them lay the foundation of it at first of much smaller dimensions than those of the former temple, and also to build it with less strength and magnificence.

THE GLORY OF THE NEW TEMPLE, 1-9.

These verses contain the second address of Haggai, a message of encouragement to the builders. The prophet promises, in the name of Jehovah, that the new temple, enriched by the wealth of the Gentiles and blessed with peace, shall be more glorious than that of Solomon. Verse 1 gives the date of the utterance. Seventh month — Named Tishri, covering the latter part of September and first part of October. The one and twentieth day — Less than a month after the beginning of the work. We must assume, and the assumption finds support in the contents of the message, that during the interval, when the first enthusiasm had died down, people began to think more soberly about the obstacles to be encountered. Their numbers were small, the building material was costly, some of it had to be brought from a distance, there were no resources such as Solomon could draw upon, and no allies to assist in the work; instead, they had to suffer much from their neighbors. Under these discouraging conditions the fervor of some grew cold, and some malcontents, who perhaps had held aloof from the beginning, found ready listeners. What was the use of it all? They could never expect to equal the temple of Solomon. Why not quit work? Haggai saw that the enterprise was threatened with complete failure unless he could revive the former courage and enthusiasm. This he sought to do by bringing to the discouraged builders a new message of hope and inspiration. Verse 2 is similar to Haggai 1:1, 12 (see there).

Verses 1-3. In the seventh month, &c. — For the further encouragement of the people to proceed in rebuilding the temple, Haggai was sent again to them, about a month after he had been sent the first time, to assure them from God, that the glory of this latter temple, how little appearance soever there might be of it now, should be greater than that of the former. This message, or prophecy, of Haggai, was communicated a little before Zechariah was sent to them for the like purpose. Who is left among you that saw this house in her first glory? — About sixty-six years had elapsed from the destruction of the former temple, (before Christ 587,) to the time when this prophecy was delivered; (see notes on Ezra 6:15, and Blair’s tables;) nevertheless, it appears by this question of the prophet, that some of the Jews there present had seen the former temple when young, before they were carried to Babylon, and could remember what a magnificent building it was. Is it not in your eyes as nothing — That is, in comparison of the former. The words are an elegant Hebraism. We learn from Ezra 3:12, (where see the note,) that when the foundation of the second temple was laid, in the second year of Cyrus, many of the ancient men, that had seen the first house, wept to see how much this second was likely to fall short of the glory of it. Undoubtedly the slender substance of the Jews at this time, and the haste they were in to rebuild the temple, that they might have a place for public worship, made them lay the foundation of it at first of much smaller dimensions than those of the former temple, and also to build it with less strength and magnificence.

THE GLORY OF THE NEW TEMPLE, 1-9.

These verses contain the second address of Haggai, a message of encouragement to the builders. The prophet promises, in the name of Jehovah, that the new temple, enriched by the wealth of the Gentiles and blessed with peace, shall be more glorious than that of Solomon. Verse 1 gives the date of the utterance. Seventh month — Named Tishri, covering the latter part of September and first part of October. The one and twentieth day — Less than a month after the beginning of the work. We must assume, and the assumption finds support in the contents of the message, that during the interval, when the first enthusiasm had died down, people began to think more soberly about the obstacles to be encountered. Their numbers were small, the building material was costly, some of it had to be brought from a distance, there were no resources such as Solomon could draw upon, and no allies to assist in the work; instead, they had to suffer much from their neighbors. Under these discouraging conditions the fervor of some grew cold, and some malcontents, who perhaps had held aloof from the beginning, found ready listeners. What was the use of it all? They could never expect to equal the temple of Solomon. Why not quit work? Haggai saw that the enterprise was threatened with complete failure unless he could revive the former courage and enthusiasm. This he sought to do by bringing to the discouraged builders a new message of hope and inspiration. Verse 2 is similar to Haggai 1:1, 12 (see there).

V. 3. That saw-Near fourscore years ago. This house-The temple built by Solomon.

Verse 3. Who is left among you that saw this house in her first glory?] Who of you has seen the temple built by Solomon? The foundation of the present house had been laid about fifty-three years after the destruction of the temple built by Solomon and though this prophecy was uttered fifteen years after the foundation of this second temple, yet there might still survive some of those who had seen the temple of Solomon. Is it not in your eyes] Most certainly the Jews at this time had neither men nor means to make any such splendid building as that erected by Solomon. The present was as nothing when compared with the former.

Verses 1-3. In the seventh month, &c. — For the further encouragement of the people to proceed in rebuilding the temple, Haggai was sent again to them, about a month after he had been sent the first time, to assure them from God, that the glory of this latter temple, how little appearance soever there might be of it now, should be greater than that of the former. This message, or prophecy, of Haggai, was communicated a little before Zechariah was sent to them for the like purpose. Who is left among you that saw this house in her first glory? — About sixty-six years had elapsed from the destruction of the former temple, (before Christ 587,) to the time when this prophecy was delivered; (see notes on Ezra 6:15, and Blair’s tables;) nevertheless, it appears by this question of the prophet, that some of the Jews there present had seen the former temple when young, before they were carried to Babylon, and could remember what a magnificent building it was. Is it not in your eyes as nothing — That is, in comparison of the former. The words are an elegant Hebraism. We learn from Ezra 3:12, (where see the note,) that when the foundation of the second temple was laid, in the second year of Cyrus, many of the ancient men, that had seen the first house, wept to see how much this second was likely to fall short of the glory of it. Undoubtedly the slender substance of the Jews at this time, and the haste they were in to rebuild the temple, that they might have a place for public worship, made them lay the foundation of it at first of much smaller dimensions than those of the former temple, and also to build it with less strength and magnificence.

Verse 3. Who is left among you that saw this house in her first glory?—Is it not in your eyes as nothing? Josephus properly ascribes this to the poverty and weak state of the jews. The simile is a hyperbole, a figure common to all writers. Erasmus in Naufragium, describing a tempest at sea, asks his friend, Did you ever see the Alps? Being answered in the affirmative, he adds, Those mountains are mere molehills compared with the swells of the ocean.

3. The prophet does not deny that there is a marked contrast between the former temple and the one on which they are now laboring. This house — The temple of Jehovah. The Jews did not think of the first, second, and third temples as separate buildings; they were all one and the same temple of Jehovah, only in different forms. Here the prophet has in mind Solomon’s temple. Who is left… that saw — Probably only very few, for about sixty-six years had elapsed since the destruction of Solomon’s temple in 586. First glory — R.V., “former glory” (compare 1 Kings 5:7). How do ye see it now? — In what condition? Certainly it was not yet completed, but they knew the resources at their command, and were fully aware that in style of building and magnificence of equipment they could not possibly equal the former splendor (compare Zechariah 4:10). Is it not… as nothing? — For the grammatical construction of the Hebrew see G.-K., 161c. R.V. reproduces it in smoother English: “is it not in your eyes as nothing?”

Verse 4. Yet now be strong] Do not let this discourage you. The chief glory of the temple is not its splendid building, but my presence; and as I covenanted to be with you when ye came out of Egypt, so I will fulfil my covenant; for my Spirit remaineth among you, fear not; Haggai 2:5. What is the most splendid cathedral, if God be not in it, influencing all by his presence and Spirit? But he will not be in it unless there be a messenger of the Lord there, and unless he deliver the Lord’s message.

Verses 4, 5. Yet now be strong, O Zerubbabel — Do thou and all the rest of you exert yourselves, and proceed in rebuilding the temple with spirit and pleasure; for I am with you, saith the Lord of hosts — And will enable you to bring the work to a happy issue. According to the word that I covenanted with you — I will fulfil to you what I promised to your ancestors, namely, that I would be their God, and that it should be well with them, if they obeyed my voice; that I would keep them from evil, and moreover, bless and prosper them; (see the margin;) and so will I act toward you upon the same conditions, namely, your obeying my voice. So my Spirit remaineth — Rather, So my Spirit shall remain among you, namely, as a source of strength and courage, of wisdom and understanding, of zeal and fervency, to carry you through this work. Fear ye not — Let no discouraging fears or apprehensions have place in your minds, or weaken your hands.

Ver. 4, 5. Be strong, all ye people of the land, saith the Lord, for I am with you, according to the word I covenanted with you, when ye came out of Egypt. The rich blessings of the covenant, when they had short harvests, and the promised presence of Jehovah, were the two strongest arguments the prophet could use. But in the next words, blessings follow beyond all estimation.

4. The prophet does not deny the justice of the estimate, but he does deny that the prospective inferiority of the temple is a valid ground for discouragement, or a sufficient reason for discontinuing the building operations. Yet now — Nevertheless; in spite of the great difference. Be strong — Do not permit appearances to discourage you, but remain confident as to the ultimate success. These words are addressed to all the people (compare Zechariah 4:6-10). Work — Only if they do their share can God render assistance (compare 1 Chronicles 28:20). There is no need for discouragement, because Jehovah, the God of hosts (see on Hosea 12:5), is with them (Haggai 1:13). “If God be for us, who can be against us?” (Romans 8:31.)

The translation of 5a is uncertain. Both English translations supply “according to,” but A.V. connects 5a with 5b, “According to the word… , so my spirit remaineth,” while R.V. connects it with 4b, “I am with you,… according to the word.” The chief difficulty lies in “the word,” which in Hebrew stands in the accusative, but whose syntactical relation cannot be determined very easily. Some supply the verb remember, hence margin R.V., “Remember the word,” but this is arbitrary. The grammatical difficulty cannot be solved, and we must be satisfied with saying that, if the text is correct, the promise of Jehovah to co-operate with the people is somehow brought in connection with a covenant promise made at the time of the Exodus (compare, for example, Exodus 6:7; 19:4-6). The difficulty vanishes if, following LXX., we omit 5a; LXX. reads 5b, “And my spirit shall remain in the midst of you, fear not.” This makes a natural continuation of verse 4. For the promise see on Zechariah 4:6; for my spirit, on Joel 2:28, and A.B. Davidson, The Theology of the Old Testament, pp. 115-129, from which may be quoted a few sentences: “The Spirit of Jehovah is Jehovah himself — the source of life of all kinds, of the quickening of the mind in thought, in morals, in religion, particularly the last.… The Spirit of God ab intra is God active, showing life and power, of all kinds similar to those exhibited by the spirit of man in man; the Spirit of God ab extra is God in efficient operation, whether in the cosmos or as giving life, reinforcing life, exerting efficiency in any sphere, whether physical, intellectual, or spiritual; the tendency toward limiting the Spirit of God to the ethical and spiritual spheres is due to the tendency to regard God mainly on those sides of his being.” The translation of R.V. “abode” is wrong, for the words contain a promise for the future. Fear ye not — Though the present seems dark and unpromising.

V. 5. My spirit-Of strength and courage, of wisdom and understanding.

Verses 4, 5. Yet now be strong, O Zerubbabel — Do thou and all the rest of you exert yourselves, and proceed in rebuilding the temple with spirit and pleasure; for I am with you, saith the Lord of hosts — And will enable you to bring the work to a happy issue. According to the word that I covenanted with you — I will fulfil to you what I promised to your ancestors, namely, that I would be their God, and that it should be well with them, if they obeyed my voice; that I would keep them from evil, and moreover, bless and prosper them; (see the margin;) and so will I act toward you upon the same conditions, namely, your obeying my voice. So my Spirit remaineth — Rather, So my Spirit shall remain among you, namely, as a source of strength and courage, of wisdom and understanding, of zeal and fervency, to carry you through this work. Fear ye not — Let no discouraging fears or apprehensions have place in your minds, or weaken your hands.

Ver. 4, 5. Be strong, all ye people of the land, saith the Lord, for I am with you, according to the word I covenanted with you, when ye came out of Egypt. The rich blessings of the covenant, when they had short harvests, and the promised presence of Jehovah, were the two strongest arguments the prophet could use. But in the next words, blessings follow beyond all estimation.

THE GLORY OF THE NEW TEMPLE, 1-9.

These verses contain the second address of Haggai, a message of encouragement to the builders. The prophet promises, in the name of Jehovah, that the new temple, enriched by the wealth of the Gentiles and blessed with peace, shall be more glorious than that of Solomon. Verse 1 gives the date of the utterance. Seventh month — Named Tishri, covering the latter part of September and first part of October. The one and twentieth day — Less than a month after the beginning of the work. We must assume, and the assumption finds support in the contents of the message, that during the interval, when the first enthusiasm had died down, people began to think more soberly about the obstacles to be encountered. Their numbers were small, the building material was costly, some of it had to be brought from a distance, there were no resources such as Solomon could draw upon, and no allies to assist in the work; instead, they had to suffer much from their neighbors. Under these discouraging conditions the fervor of some grew cold, and some malcontents, who perhaps had held aloof from the beginning, found ready listeners. What was the use of it all? They could never expect to equal the temple of Solomon. Why not quit work? Haggai saw that the enterprise was threatened with complete failure unless he could revive the former courage and enthusiasm. This he sought to do by bringing to the discouraged builders a new message of hope and inspiration. Verse 2 is similar to Haggai 1:1, 12 (see there).

V. 6. Yet once-After many confirmations of the new covenant, one more, remains to be made. A little while-Tho’ above five hundred years, yet this was but a little time compared with that between the promise to Adam and Christ’s coming. I will shake-Whether it be metaphorical or literal, it was verified at the time of Christ’s coming into the world. After the return of the captivity, by the commotions among the Grecians, Persians, and Romans, which began soon after this time; this was metaphorically fulfilled. And it was literally fulfilled by prodigies and earthquakes, at the birth, death, and resurrection of Christ.

Verse 6. Yet once, it is a little while, and I will shake the heavens] When the law was given on Mount Sinai, there was an earthquake that shook the whole mountain, Exodus 19:18. “The political or religious revolutions which were to be effected in the world, or both, are here,” says Abp. Newcome, “referred to; compare Haggai 2:21, 22; Matthew 24:29; Hebrews 12:26-28. The political ones began in the overthrow of the Persian monarchy by Alexander, within two centuries after this prediction; and if the Messiah’s kingdom be meant, which is my opinion, this was erected in somewhat more than five centuries after the second year of Darius; a short period of time when compared with that which elapsed from the creation to the giving of the law, or from the giving of the law to the coming of the Messiah’s kingdom. It must be understood that the word tja achath, once, has a clear sense, if understood of the evangelical age; for many political revolutions succeeded, as the conquest of Darius Codomanus, and the various fortunes of Alexander’s successors; but only one great and final religious revolution.”—Newcome.

Verses 6, 7. Yet once — Or, once more, eti apax, as the LXX. render it, whom St. Paul follows, Hebrews 12:26. The phrase implies such an alteration, or change of things, as should be permanent, and should not give place to any other, as the apostle there expounds it. The expression, says Bishop Newcome, “has a clear sense, if understood of the evangelical age: for many political revolutions succeeded, as the conquest of Darius Codomanus, and the various fortunes of Alexander’s successors; but only one great and final religious revolution;” namely, a revolution, not introductory to, but consequent upon the coming of the Messiah; the change of the Mosaic economy for that of the gospel. A little while — Though it was five hundred years from the time of the uttering of this prophecy to the coming of the Messiah, which was the event here intended, yet it might be called a short time, when compared with that which had elapsed from the creation to the giving of the law, or from the giving of the law to the return of the Jews from Babylon, and the erection of this second temple. And I will shake the heavens and the earth, &c. — These and similar figurative expressions are often used in the prophetical Scriptures, to signify great commotions and changes in the world, whether political or religious. The political ones here intended began in the overthrow of the Persian monarchy by Alexander, within two centuries after this prediction, which event was followed by commotions, destructive wars and changes among his successors, till the Macedonian empire, which had overturned the Persian, with the several kingdoms into which it was divided, was itself subdued by the Roman. The expressions, the sea and the dry land, are added as a particular explication of what is meant by the general term earth, and signify only what is expressed without a figure in the next clause. I will shake all nations — All nations were more or less involved in, and shaken by, the wars that overthrew the Persian kingdom, and still more in and by those that overturned the empire of the Greeks. Grotius explains this prophecy as being, in part, at least, accomplished by the extraordinary phenomena in the heavens, and on the earth, at the birth, death, and resurrection of Christ, and mission of the Holy Spirit. But certainly the other is the interpretation chiefly intended. And the Desire of all nations — Christ, most desirable to all nations, and who was desired by all that knew their own misery, and his sufficiency to save them; who was to be the light of the Gentiles, as well as the glory of his people Israel: such a guide and director as the wise men among the heathen longed for; and whose combat was the expectation of the Jewish nation, and the completion of all the promises made to their fathers. And I will fill this house with glory — A glory not consisting in the magnificence of its structure, its rich ornaments, or costly sacrifices, which would have been only a worldly glory; but a glory that was spiritual, heavenly, and divine.

Ver. 6. Yet once, it is a little while, and I will shake the heavens and the earth, the sea and the dry land. The apostle expounds these words of the removal of all idolatrous powers, to establish the kingdom of Christ, which cannot be shaken. Hebrews 12:27. This shaking of all nations was not effectuated by the feeble jews, Judea being then but a province of Persia, but by the Roman conquests. They conquered the world, and formed a great empire, from Persia in the east, to Britain in the north, Spain in the west, and Africa in the south. The character of their government was tolerant to all temples, and to all gods. Cicero calls them the most religious of all nations. In the Roman times, the holy scriptures were translated into Greek. Synagogues of the jews were established in all the great cities, and one fifth of the jewish nation were proselyted from the gentiles. Thus the vallies were exalted, and the mountains and hills brought low. Thus the way, in the fulness of time, as had been foretold, was prepared for the Messiah to appear in the flesh.

Add to these, that the temple of Janus was shut, a temple of commemoration of the peace which reigned in the days of Noah, as stated on Isaiah 41:1. Of those times Vola says,

O’ th’ green they played,

In joyful mood,

Nor knew at all

The want of good.

DR. HENDERSON.

6-8. Yet once, it is a little while — The Hebrew is peculiar, and various interpretations have been suggested. If the text is correct, which is doubted by some, the meaning seems to be that once more Jehovah will shake heaven and earth (for former shakings, compare Exodus 19:16-18; Judges 5:4, 5; Micah 1:1Micah 1:3, 4; Nahum 1:2-6); and that this new (and final) shaking will take place in a short time. Shake — The convulsions spoken of here are those connected by other prophets with the day of Jehovah, which is undoubtedly the crisis in the mind of Haggai. All nature is to be convulsed by the terrible manifestation of Jehovah (see on Joel 2:10, 11, 30, 31). All nations — The prophet expects political upheavals in which the nations hostile to the remnant will be overthrown, and this overthrow will pave the way for the establishment of the kingdom of God in all its glory. Political disturbances had begun throughout the Persian empire before 520, and both Haggai and Zechariah expected that these troubles would spread until the empire would go to pieces. With the oppressor gone, they expected the glories of the Messianic age to be ushered in (see on Zechariah 1:11, and Introduction, p. 550). In this respect the utterances of these postexilic prophets resemble those of the prophets before the exile, who expected the Messianic era to begin immediately after the overthrow of Assyria (for example, Isaiah 10:32-11:5; Micah 4:11-5:4; Nahum 1:15-2:2). The desire of all nations shall come — R.V., “the precious things of all nations shall come.” The latter is a correct reproduction of the sense. Desire is equivalent to object of desire or that which is desired, which is not the Messiah, nor the choice and noble spirits among the nations, but their valuable possessions (LXX. has plural), including among other things the silver and gold mentioned in verse 8. These precious things will be brought into the temple (compare Isaiah 60:5) by those among the nations who survive the shaking and who become convinced through the terrible manifestation of Jehovah that he alone is God (compare Zechariah 14:16). With glory — Not the glory of the divine presence or glory due to heavenly gifts, but glory or splendor due to the bringing of rich presents by the heathen, to supplement the limited resources of the builders. Silver… gold is mine — Therefore it is only proper that they should bring treasures to him.

V. 7. All nations-Which was literally fulfilled in the overthrow of the Persian monarchy by the Grecians, in the civil wars, and succeeding troubles among Alexander’s successors, the growth of the Roman power by subduing their neighbours, and their dissentions and home-bred wars. The desire-Christ the most desirable, to all nations, and who was desired by all that knew their own misery, and his sufficiency to save them who was to be the light of the Gentiles, as well as the glory of his people Israel. With glory-The first temple had a glory in its magnificent structure, rich ornaments, and costly sacrifices; but this was a worldly glory; that which is here promised, is a heavenly glory from the presence of Christ in it. He that was the brightness of his father’s glory, who is the glory of the church, appeared in this second temple.

Verse 7. And the Desire of all nations shall come] The present Hebrew text is as follows: הגוים lk tdmj wabw. This is a difficult place if understood of a person: but tdmj chemdath, desire, cannot well agree with wab bau, they shall come. It is true that some learned men suppose that twdmj chemdoth, desirable things, may have been the original reading: but this is supported by no MS., nor is wab found in the singular number in any. It is generally understood of the desirable or valuable things which the different nations should bring into the temple; and it is certain that many rich presents were brought into this temple. All are puzzled with it. But the principal difficulty lies in the verb wabw ubau, they shall come. If we found tdmj habw ubaa chemdath in the singular, then it would read as in our text, And the Desire of all nations shall come: but no such reading appears in any MS.; nor is it fairly acknowledged, except by the Vulgate, which reads, Et veniet desideratus cunctis gentibus, “And that which is desired,” or the desired Person, “shall come to all nations.” In Haggai 2:7 God says he will shake or stir up all nations; that these nations shall bring their desirable things; that the house shall be filled with God’s glory; that the silver and gold, which these nations are represented as bringing by way of gifts, are the Lord’s; and that the glory of this latter house shall exceed the former. Bp. Chandler labours to vindicate the present translation; but he makes rash assertions, and is abandoned by the Hebrew text. The ab ba, to come, is often used in the sense of bring, and that tdmj chemdath, desire, may be considered as the plural for twdmj, having the point holem instead of the w vau, and thus mean desirable things, will not be denied by those who are acquainted with the genius and construction of the Hebrew language. Bp. Chandler thinks that ab, he came, cannot be used of things, but of persons only. Here he is widely mistaken, for it is used of days perpetually; and of the ark, 2 Samuel 6:9; and of mounts coming against Jerusalem, Jeremiah 32:24; and of trees coming to adorn the temple, Isaiah 60:13; and of silver and gold coming into the temple, Joshua 6:19; and Jeremiah 6:20, Why doth incense come to me? See Abp. Secker’s notes. I cannot see how the words can apply to Jesus Christ, even if the construction were less embarrassed than it is; because I cannot see how he could be called THE DESIRE OF ALL NATIONS. The whole seems to be a metaphorical description of the Church of Christ, and of his filling it with all the excellences of the Gentile world, when the fulness of the Gentiles shall be brought in.

Verses 6, 7. Yet once — Or, once more, eti apax, as the LXX. render it, whom St. Paul follows, Hebrews 12:26. The phrase implies such an alteration, or change of things, as should be permanent, and should not give place to any other, as the apostle there expounds it. The expression, says Bishop Newcome, “has a clear sense, if understood of the evangelical age: for many political revolutions succeeded, as the conquest of Darius Codomanus, and the various fortunes of Alexander’s successors; but only one great and final religious revolution;” namely, a revolution, not introductory to, but consequent upon the coming of the Messiah; the change of the Mosaic economy for that of the gospel. A little while — Though it was five hundred years from the time of the uttering of this prophecy to the coming of the Messiah, which was the event here intended, yet it might be called a short time, when compared with that which had elapsed from the creation to the giving of the law, or from the giving of the law to the return of the Jews from Babylon, and the erection of this second temple. And I will shake the heavens and the earth, &c. — These and similar figurative expressions are often used in the prophetical Scriptures, to signify great commotions and changes in the world, whether political or religious. The political ones here intended began in the overthrow of the Persian monarchy by Alexander, within two centuries after this prediction, which event was followed by commotions, destructive wars and changes among his successors, till the Macedonian empire, which had overturned the Persian, with the several kingdoms into which it was divided, was itself subdued by the Roman. The expressions, the sea and the dry land, are added as a particular explication of what is meant by the general term earth, and signify only what is expressed without a figure in the next clause. I will shake all nations — All nations were more or less involved in, and shaken by, the wars that overthrew the Persian kingdom, and still more in and by those that overturned the empire of the Greeks. Grotius explains this prophecy as being, in part, at least, accomplished by the extraordinary phenomena in the heavens, and on the earth, at the birth, death, and resurrection of Christ, and mission of the Holy Spirit. But certainly the other is the interpretation chiefly intended. And the Desire of all nations — Christ, most desirable to all nations, and who was desired by all that knew their own misery, and his sufficiency to save them; who was to be the light of the Gentiles, as well as the glory of his people Israel: such a guide and director as the wise men among the heathen longed for; and whose combat was the expectation of the Jewish nation, and the completion of all the promises made to their fathers. And I will fill this house with glory — A glory not consisting in the magnificence of its structure, its rich ornaments, or costly sacrifices, which would have been only a worldly glory; but a glory that was spiritual, heavenly, and divine.

Ver. 7. And the Desire of all nations shall come. twdmj wabw µywgh lk kol ha-gojim ubau chemdoth. The text of Montanus reads thus. When the holy prophets speak of the Messiah, it is with brevity, deference, and modesty. Of this the enemies of Christ watch to take advantage. The carnal jews were so grossly ignorant of Christ as to think that he would be a secular king, exalting them, and making millions of others slaves. Chemdoth, though plural, is used both of persons and of desirable things. Of persons, as of Saul, when the prophet said, “On whom is all the desire of Israel. Is it not on thee, and on thy father’s house?” 1 Samuel 9:20. Also of king Jehoshaphat. 2 Chronicles 21:2. Of Daniel, as a man greatly desired or beloved: Daniel 9:23. In the text, the note of admiration by which it is introduced, sufficiently indicates that it regards the Hope and the Desire of Israel. Yet once, it is a little while, and I will shake all nations, and the Desire of all nations shall come. This coincides with Malachi 3:1. Jehovah, whom ye seek, shall suddenly come to his temple. He was the Desire of all the patriarchs, the Hope of Israel, and expectation of all the ends of the earth. Job in the land of Uz calls him his Redeemer; and Balaam foretold the Star that should rise out of Jacob. The opinion of the more enlightened rabbins coincides with these illustrations. The paraphrase of rabbi Aquila, as cited in Poole’s Synopsis, is, “I will give the Israelites but a small kingdom, after the destruction of the first, [temple] and after that, I will shake the heavens and the earth, and the Messiah shall come.” To this we join the testimony of rabbi Jarchi, who says, that the jews understood this passage of the Messiah. The Chaldaic targum on Jeremiah 31:6, as in Dr. Lightfoot, reads, “The watchman upon mount Ephraim shall cry, Arise, and let us go up to Zion, to the Lord our God.” This targum restricts the joy to those who desire the Consolation of Israel. And without a doubt St. Paul so understood it in those words, when speaking of Christ, The Hope—the blessed hope—the hope of the promise to the twelve tribes. 1 Timothy 1:1. Titus 2:13. Acts 28:20.

This Chemdoth, Desire, or Consolation, was Israel’s only hope, and so strong, that in sacred things they swore by it. See examples in Lightfoot, on Luke 2:25. This same Dr. Lightfoot, to whom foreign divines pay the greatest deference, repeatedly in his works calls the Messiah the Desire of all nations. We cannot part with Christ in this text for unitarian vessels of gold and silver.

Why then does archbishop Newcome in an extended note, employ all his Hebrew acumen in researches for the small number of texts where the word chemdoth is applied to desirable things, as vases of gold and silver. Is not this an utter degradation of the prophets, as though they were ministers of mammon? Why are the bishops, Reynolds, Pearson, Taylor, Bull, and Horsley excluded from his illustrations? The learned Dr. Grabe of Holland has reprinted Bull’s defence of the Nicene fathers, with short notes. I know of no book like that which can save the clergy from destruction. How mortifying it is to read the following sentence. “He will shake or stir up all nations, that those nations may bring their desirable things; that the house shall be filled with God’s glory, and that the silver and the gold they bring by way of gifts are the Lord’s.”

But why play on the tense or the number of the verb awb bo, “to come,” that no manuscript supports the reading in the English text. Jerome, in the fifth century, when nothing but manuscripts existed, reads nearly as the English. Et veniet desideratus cunctis gentibus. “And the desired One of all nations shall come.” Jerome’s reading is supported by the rabbins. All Hebrew grammarians admit the frequent interchange of the future and the present tense. A certain author himself admits it in a comment on Nehemiah 4:5. “Turn their reproach; their reproach shall be turned.— Give them for a prey; they shall be given for a prey.—Cover not their iniquity; their iniquity shall not be covered.” The prophets when speaking of Christ mostly prefer the present tense, as in Psalms 40:7Psalm 40:7. “Lo, I come; in the volume of the book it is written of me.” The old testament is full of Christ. See more on Jeremiah 30:21. 31:22.

6-8. Yet once, it is a little while — The Hebrew is peculiar, and various interpretations have been suggested. If the text is correct, which is doubted by some, the meaning seems to be that once more Jehovah will shake heaven and earth (for former shakings, compare Exodus 19:16-18; Judges 5:4, 5; Micah 1:1Micah 1:3, 4; Nahum 1:2-6); and that this new (and final) shaking will take place in a short time. Shake — The convulsions spoken of here are those connected by other prophets with the day of Jehovah, which is undoubtedly the crisis in the mind of Haggai. All nature is to be convulsed by the terrible manifestation of Jehovah (see on Joel 2:10, 11, 30, 31). All nations — The prophet expects political upheavals in which the nations hostile to the remnant will be overthrown, and this overthrow will pave the way for the establishment of the kingdom of God in all its glory. Political disturbances had begun throughout the Persian empire before 520, and both Haggai and Zechariah expected that these troubles would spread until the empire would go to pieces. With the oppressor gone, they expected the glories of the Messianic age to be ushered in (see on Zechariah 1:11, and Introduction, p. 550). In this respect the utterances of these postexilic prophets resemble those of the prophets before the exile, who expected the Messianic era to begin immediately after the overthrow of Assyria (for example, Isaiah 10:32-11:5; Micah 4:11-5:4; Nahum 1:15-2:2). The desire of all nations shall come — R.V., “the precious things of all nations shall come.” The latter is a correct reproduction of the sense. Desire is equivalent to object of desire or that which is desired, which is not the Messiah, nor the choice and noble spirits among the nations, but their valuable possessions (LXX. has plural), including among other things the silver and gold mentioned in verse 8. These precious things will be brought into the temple (compare Isaiah 60:5) by those among the nations who survive the shaking and who become convinced through the terrible manifestation of Jehovah that he alone is God (compare Zechariah 14:16). With glory — Not the glory of the divine presence or glory due to heavenly gifts, but glory or splendor due to the bringing of rich presents by the heathen, to supplement the limited resources of the builders. Silver… gold is mine — Therefore it is only proper that they should bring treasures to him.

V. 8. The silver-The treasures of both: doubt not therefore but I will give enough to build this house.

Verses 8, 9. The silver is mine — Solomon’s temple was more richly adorned with silver and gold than this, and I, that am the Lord of all the world, could easily command the riches of it, and bring them together for beautifying this my house, if I took delight in, or wanted any thing of this sort. A like expression as this is used, Psalms 50:10Psalm 50:10, with regard to sacrifices. The glory of this latter house, &c. — The glory of this second temple shall exceed that of the former, not in riches or costly ornaments, but in this, that there the prince of peace shall make his appearance, and there the gospel of peace shall be preached and published. See Isaiah 9:6; Micah 5:5; Ephesians 2:14. “Notwithstanding the former temple had the Urim and Thummim, the ark containing the two tables of the law, (written with the finger of God,) the pot of manna, Aaron’s rod that budded, and the cloud that overshadowed the mercy-seat, and was the symbol of the divine presence; yet the glory of this latter house shall be greater by the appearance, doctrines, and miracles of Christ. Some interpret this passage of the richer decorations in the latter temple; but it may well be doubted whether the second temple could exceed that of Solomon in the splendour and costliness of its ornaments. The presumption is, that the former temple was more magnificent and sumptuous in its furniture than the latter, though inferior to it in point of magnitude. Prideaux values the gold, with which the holy of holies alone was overlaid, at four million three hundred and twenty thousand pounds sterling. P.I.B.

3. Ann. 534.” — Newcome. What were the magnificence and beauty which adorned the former temple? What was even the Shechinah, the resplendent cloud of glory, which rested upon the mercy-seat, compared with the emanations of the divine perfections from Immanuel: the almighty power and boundless goodness exerted in acts of beneficence which shone forth in Christ, when the blind and the lame came to him in the temple, and he healed them; and the infinite wisdom displayed in his divine discourses, when he taught daily in the temple, Luke 19:47, and his doctrine dropped as the rain, and his speech distilled as the dew? And never, surely, was such peace given to men by any other as was imparted by and through him; peace between God and man, between Jews and Gentiles, and between man and man, wherever his religion is received in the truth and power of it: peace, spiritual, internal, and heavenly; peace of conscience, tranquillity of mind, serenity of heart; a peace which, as the apostle observes, passeth all understanding, all purely rational conception, or, which no one can comprehend, save he that receives it.

6-8. Yet once, it is a little while — The Hebrew is peculiar, and various interpretations have been suggested. If the text is correct, which is doubted by some, the meaning seems to be that once more Jehovah will shake heaven and earth (for former shakings, compare Exodus 19:16-18; Judges 5:4, 5; Micah 1:1Micah 1:3, 4; Nahum 1:2-6); and that this new (and final) shaking will take place in a short time. Shake — The convulsions spoken of here are those connected by other prophets with the day of Jehovah, which is undoubtedly the crisis in the mind of Haggai. All nature is to be convulsed by the terrible manifestation of Jehovah (see on Joel 2:10, 11, 30, 31). All nations — The prophet expects political upheavals in which the nations hostile to the remnant will be overthrown, and this overthrow will pave the way for the establishment of the kingdom of God in all its glory. Political disturbances had begun throughout the Persian empire before 520, and both Haggai and Zechariah expected that these troubles would spread until the empire would go to pieces. With the oppressor gone, they expected the glories of the Messianic age to be ushered in (see on Zechariah 1:11, and Introduction, p. 550). In this respect the utterances of these postexilic prophets resemble those of the prophets before the exile, who expected the Messianic era to begin immediately after the overthrow of Assyria (for example, Isaiah 10:32-11:5; Micah 4:11-5:4; Nahum 1:15-2:2). The desire of all nations shall come — R.V., “the precious things of all nations shall come.” The latter is a correct reproduction of the sense. Desire is equivalent to object of desire or that which is desired, which is not the Messiah, nor the choice and noble spirits among the nations, but their valuable possessions (LXX. has plural), including among other things the silver and gold mentioned in verse 8. These precious things will be brought into the temple (compare Isaiah 60:5) by those among the nations who survive the shaking and who become convinced through the terrible manifestation of Jehovah that he alone is God (compare Zechariah 14:16). With glory — Not the glory of the divine presence or glory due to heavenly gifts, but glory or splendor due to the bringing of rich presents by the heathen, to supplement the limited resources of the builders. Silver… gold is mine — Therefore it is only proper that they should bring treasures to him.

V. 9. In this place-In my house, a type of Christ. Peace-A spiritual, internal, and heavenly peace.

Verse 9. And in this place will I give peace] שלום shalom a peace-offering, as well as peace itself; or Jesus Christ, who is called the Prince of peace, through whom peace is proclaimed between God and man, between man and his fellows; and through whom peace is established in the disconsolate soul. And at this temple this peace was first promulgated and proclaimed.

But it is said that the glory of this latter house shall be greater than of the former. Now this cannot be said because Jesus Christ made his personal appearance in that temple, or rather in that built by Herod; for, though we allow that Jesus Christ is equal with God, we do not grant that he is greater. Now the first temple was the dwelling-place of God: here he manifested his glory between the cherubim, and it was his constant residence for more than four hundred years. But the glory of this latter house was greater because under it the grand scheme of human salvation was exhibited, and the redemption price paid down for a lost world. As all probably applies to the Christian Church, the real house of God, its glory was most certainly greater than any glory which was ever possessed by that of the Jews. See on Haggai 2:22, 23.

Verses 8, 9. The silver is mine — Solomon’s temple was more richly adorned with silver and gold than this, and I, that am the Lord of all the world, could easily command the riches of it, and bring them together for beautifying this my house, if I took delight in, or wanted any thing of this sort. A like expression as this is used, Psalms 50:10Psalm 50:10, with regard to sacrifices. The glory of this latter house, &c. — The glory of this second temple shall exceed that of the former, not in riches or costly ornaments, but in this, that there the prince of peace shall make his appearance, and there the gospel of peace shall be preached and published. See Isaiah 9:6; Micah 5:5; Ephesians 2:14. “Notwithstanding the former temple had the Urim and Thummim, the ark containing the two tables of the law, (written with the finger of God,) the pot of manna, Aaron’s rod that budded, and the cloud that overshadowed the mercy-seat, and was the symbol of the divine presence; yet the glory of this latter house shall be greater by the appearance, doctrines, and miracles of Christ. Some interpret this passage of the richer decorations in the latter temple; but it may well be doubted whether the second temple could exceed that of Solomon in the splendour and costliness of its ornaments. The presumption is, that the former temple was more magnificent and sumptuous in its furniture than the latter, though inferior to it in point of magnitude. Prideaux values the gold, with which the holy of holies alone was overlaid, at four million three hundred and twenty thousand pounds sterling. P.I.B.

3. Ann. 534.” — Newcome. What were the magnificence and beauty which adorned the former temple? What was even the Shechinah, the resplendent cloud of glory, which rested upon the mercy-seat, compared with the emanations of the divine perfections from Immanuel: the almighty power and boundless goodness exerted in acts of beneficence which shone forth in Christ, when the blind and the lame came to him in the temple, and he healed them; and the infinite wisdom displayed in his divine discourses, when he taught daily in the temple, Luke 19:47, and his doctrine dropped as the rain, and his speech distilled as the dew? And never, surely, was such peace given to men by any other as was imparted by and through him; peace between God and man, between Jews and Gentiles, and between man and man, wherever his religion is received in the truth and power of it: peace, spiritual, internal, and heavenly; peace of conscience, tranquillity of mind, serenity of heart; a peace which, as the apostle observes, passeth all understanding, all purely rational conception, or, which no one can comprehend, save he that receives it.

Ver. 9. The glory of this latter house shall be greater than that of the former. These were words of comfort to the aged men, who had wept at its diminutive structure, when compared with that of Solomon’s, whose glory they had seen. They saw its exterior was deficient in magnitude and splendour, and its interior had lost the book of the law, the autograph of Moses, the golden urn of manna, the almond rod that budded, the fire that fell from heaven, and the shekinah of Jehovah’s presence. Still farther to comfort them, the prophet adds, “I will fill this house with my glory,” as at the dedication of the first temple. Nay, more than eye hath seen, or ear heard. Jehovah whom you seek shall suddenly come to this temple, and fill it with the glory of the only-begotten of the Father; Messiah full of grace and truth. The great Architype shall there begin to build the living temple; shall adorn his saints with gifts and graces; shall send the law of the new covenant out of Zion, and the word of the Lord from Jerusalem. He shall publish peace to the heathen, and usher in the superior glory of the latter day. He shall change the ceremonial waters into delicious wine.

9. At present the outlook may be discouraging, the new temple may seem “as nothing” when compared with the former (verse 3), but in the end it will be glorious, even more so than the temple of Solomon. This latter house — The temple now in process of building. The former — The temple of Solomon. Thus translated 9a means that the glory of the present temple will in the end surpass that of Solomon’s temple. The thought remains the same if the translation of R.V. (compare LXX.) is accepted, “The latter glory of this house shall be greater than the former.” Latter glory — The glory promised in verse 7. This house — See on verse 3. The former — The glory present in the temple of Solomon. In this place — In Jerusalem as well as in the temple. Will I give peace — To this LXX. adds, “and peace of soul to renew the entire foundation, to rebuild this temple.” If this addition is a part of the original prophecy, which is not probable, the peace must be that which will be enjoyed in Jerusalem while the nations are being shaken; otherwise, the peace promised is that to be enjoyed subsequent to the shaking of the nations and the glorification of the temple, the peace of the Messianic age, which Jehovah will dispense from his new dwelling place (compare Isaiah 2:2-4; 9:1-7). THE BUILDING OF THE TEMPLE WILL ASSURE NEW BLESSINGS FROM GOD, 10-19.

This also is a message of encouragement and promise, which reaches its culmination in the last sentence, “From this day will I bless you.” Again nothing is said concerning the occasion of the prophecy, but its contents enable us to determine it. The words were apparently called forth by new questionings of the people. It would seem that they came to resent the severe accusations made in the first address. Were they not bringing offerings to Jehovah? As a result they came to question the truth of the statements that the calamities which they suffered were the consequence of their neglectfulness, and that the rebuilding of the temple would assure them the restoration of the divine favor. To silence the questionings the prophet propounds to the priests two questions concerning the power of infection possessed by clean and unclean things. The priests reply that the unclean is more contagious than the clean (11-13). This reply the prophet applies to the case in hand. True, the people were offering sacrifices, but, says he, they are insufficient to overcome the unclean in their life and conduct; on the contrary, the unclean conduct makes even their offerings an abomination in the sight of Jehovah (14). He discusses once more the relation of the calamities to their neglectfulness and asserts that they are a direct result of the latter. The address closes with a promise that from now on the divine favor will again rest upon them (15-19).

Verse 10. In the four and twentieth day of the ninth month] Three months after they had begun to rebuild the temple, Haggai is ordered to go and put two questions to the priests. 1. If one bear holy flesh in the skirt of his garment, and he touch any thing with his skirt, is that thing made holy? The priests answered, No! Haggai 2:12. 2. If one has touched a dead body, and thereby become unclean, does he communicate his uncleanness to whatever he may touch? And the priests answered, YES! Haggai 2:13.

Verses 10-14. In the four and twentieth day of the ninth month — At which time, as appears from verses 16, 19, (the materials being collected,) they began to go on again with the building of the temple. Ask now concerning the law — What the law saith in this case. The question was put to the priests, whose office it was to put a difference between holy and unholy, between clean and unclean, Leviticus 10:10: that is, to be thoroughly acquainted with all the ceremonial laws, and to instruct others concerning them. If one bear, or carry, holy flesh — Part of the sacrifice, legally sanctified, or made holy, by the altar on which the whole was sanctified; in the skirt — In the lap; of his garment — Or in any other cloth; and if this cloth touch any common thing, as bread, &c., shall that become legally holy? And the priests said, No — By the answer of the priests in this, compared with the following verse, we find, that legal holiness was not so easily communicated as legal impurity: for the holy flesh did not make any thing that was touched by it holy; but the touch of a person who was unclean rendered holy things unclean. Thus is vice much more easily contracted than virtue! Broad and easy is the way that leadeth to sin. but narrow and difficult is that which leads to holiness! Then said Haggai — Now a second case is proposed; If one that is unclean by a dead body touch any of these — Namely, the things mentioned in the former verse, bread, pottage, wine, &c.; shall it be unclean? — Shall that which the unclean person doth touch become unclean? Though a touch of what is holy will not make holy, yet, will not a touch of what is polluted defile? and the priests answered, It shall be unclean — The law was plain in this case: see Numbers 19:11. The least defect is sufficient to make a thing evil, whereas, to make it good and perfect, a concurrence of all good qualities is requisite. So is this people before me — In like manner, saith God, your neglect of my temple, and your disregard of my worships have made you unclean, as if you had contracted legal pollution by touching a dead body; and rendered every thing you undertake, even the sacrifices you offer on my altar, unclean and unacceptable.

Verse 10 is similar to Haggai 1:1; 2:1. Four and twentieth day of the ninth month — Just three months after the building operations commenced (see on verse 18). The ninth month is called Chisleu (Zechariah 7:1) and covers the latter part of November and first part of December.

V. 11. Concerning the law-What the law saith in this case.

Verses 10-14. In the four and twentieth day of the ninth month — At which time, as appears from verses 16, 19, (the materials being collected,) they began to go on again with the building of the temple. Ask now concerning the law — What the law saith in this case. The question was put to the priests, whose office it was to put a difference between holy and unholy, between clean and unclean, Leviticus 10:10: that is, to be thoroughly acquainted with all the ceremonial laws, and to instruct others concerning them. If one bear, or carry, holy flesh — Part of the sacrifice, legally sanctified, or made holy, by the altar on which the whole was sanctified; in the skirt — In the lap; of his garment — Or in any other cloth; and if this cloth touch any common thing, as bread, &c., shall that become legally holy? And the priests said, No — By the answer of the priests in this, compared with the following verse, we find, that legal holiness was not so easily communicated as legal impurity: for the holy flesh did not make any thing that was touched by it holy; but the touch of a person who was unclean rendered holy things unclean. Thus is vice much more easily contracted than virtue! Broad and easy is the way that leadeth to sin. but narrow and difficult is that which leads to holiness! Then said Haggai — Now a second case is proposed; If one that is unclean by a dead body touch any of these — Namely, the things mentioned in the former verse, bread, pottage, wine, &c.; shall it be unclean? — Shall that which the unclean person doth touch become unclean? Though a touch of what is holy will not make holy, yet, will not a touch of what is polluted defile? and the priests answered, It shall be unclean — The law was plain in this case: see Numbers 19:11. The least defect is sufficient to make a thing evil, whereas, to make it good and perfect, a concurrence of all good qualities is requisite. So is this people before me — In like manner, saith God, your neglect of my temple, and your disregard of my worships have made you unclean, as if you had contracted legal pollution by touching a dead body; and rendered every thing you undertake, even the sacrifices you offer on my altar, unclean and unacceptable.

11. Ask now the priests concerning the law — The consulting of the priests was only preparatory to the prophet’s real message; their reply was to serve him as a starting point. Literally, ask a law — ask for instruction. For law see on Hosea 4:6. Here it is used in the general sense of instruction or legal advice. To give this was the duty of the priests (Deuteronomy 17:8-11; 33:10; Malachi 2:7).

V. 12. Holy flesh-Part of the sacrifice, legally sanctified, or made holy by the altar on which the whole was sanctified. In the skirt-In the lap of his garment, or in any other cloth, and if this cloth touch any common thing as bread, &c., shall that become legally holy?

Verses 10-14. In the four and twentieth day of the ninth month — At which time, as appears from verses 16, 19, (the materials being collected,) they began to go on again with the building of the temple. Ask now concerning the law — What the law saith in this case. The question was put to the priests, whose office it was to put a difference between holy and unholy, between clean and unclean, Leviticus 10:10: that is, to be thoroughly acquainted with all the ceremonial laws, and to instruct others concerning them. If one bear, or carry, holy flesh — Part of the sacrifice, legally sanctified, or made holy, by the altar on which the whole was sanctified; in the skirt — In the lap; of his garment — Or in any other cloth; and if this cloth touch any common thing, as bread, &c., shall that become legally holy? And the priests said, No — By the answer of the priests in this, compared with the following verse, we find, that legal holiness was not so easily communicated as legal impurity: for the holy flesh did not make any thing that was touched by it holy; but the touch of a person who was unclean rendered holy things unclean. Thus is vice much more easily contracted than virtue! Broad and easy is the way that leadeth to sin. but narrow and difficult is that which leads to holiness! Then said Haggai — Now a second case is proposed; If one that is unclean by a dead body touch any of these — Namely, the things mentioned in the former verse, bread, pottage, wine, &c.; shall it be unclean? — Shall that which the unclean person doth touch become unclean? Though a touch of what is holy will not make holy, yet, will not a touch of what is polluted defile? and the priests answered, It shall be unclean — The law was plain in this case: see Numbers 19:11. The least defect is sufficient to make a thing evil, whereas, to make it good and perfect, a concurrence of all good qualities is requisite. So is this people before me — In like manner, saith God, your neglect of my temple, and your disregard of my worships have made you unclean, as if you had contracted legal pollution by touching a dead body; and rendered every thing you undertake, even the sacrifices you offer on my altar, unclean and unacceptable.

Ver. 12, 13. If one bear holy flesh, being some joint of a sin-offering, in the skirt of his garment, and shall touch bread, &c.; shall all the food so touched be holy? The priests answered, no; for the blood of atonement was an oblation to the Lord. The altar sanctified the gift and the blood sanctified all it touched, as in Leviticus 6:27. Yet it did not authorize the person to communicate sanctity. The prophet then asked, if one unclean by touching the dead shall touch any food, shall it be unclean? The priests said, it shall be unclean. Haggai having thus procured a text from the priests, had gained a grand point; they could not now take exceptions to the severity of his addresses. He therefore pronounced the nation unclean by their habits of sin; he declared that all their worship, and all their lives, had one character of impurity, defiling all their heart, and all their soul.—From these two questions we may gather one conclusion, that legal defilement was much more easy to communicate than legal purity.

12, 13. Two questions are propounded to the priests: (1) Whether or not a garment made holy through contact with holy flesh (compare Leviticus 6:27) transmits this holiness to other articles which might come in contact with it. Holy flesh — Flesh of an animal slain for sacrificial purposes (Jeremiah 11:15). Skirt — Literally, wing. A corner of the large outer garment (see on Amos 2:8) could be turned in so as to form a convenient place in which to carry articles of various kinds. The articles named are common articles of food. The specific case laid before the priests is not provided for in the ceremonial law. To this question the priests give a negative answer. (2) When one who is made unclean by contact with something that is unclean touches the same articles of food, do they become unclean? In this case the answer is in the affirmative, in accordance with Numbers 19:22. Unclean by a dead body — By coming in contact with a dead body (compare Numbers 9:10; Leviticus 21:11). This was the most dreaded kind of uncleanness. In verse 14 the prophet applies the priestly decisions to the case of the people. So — Refers to the substance of the priestly decisions, more especially to the second. This people — The people gathered about him (see on Haggai 1:2). Before me — In my estimate. Every work of their hands — Their life and conduct permeated with selfishness (Haggai 1:4). That which they offer — All their offerings and sacrifices. There — Upon the altar mentioned in Ezra 3:3; near it the prophet probably stood when he delivered the address. All the offerings offered there are an abomination to Jehovah. Why? The answer must be supplied from the context. The people offering sacrifice are like the man carrying the holy flesh; but in neglecting Jehovah and looking only after their own interests they are like the man made unclean through contact with an unclean body. Since the powers of infection of an unclean thing are greater than those of a clean thing, their unclean conduct exerts greater influence than their clean sacrifices and makes unclean their otherwise clean offerings. Haggai does not carry the application further; by implication, however, his words contain an exhortation to change their conduct; in this case, to carry on more earnestly the building operations. After verse 14, LXX. has a lengthy addition which is, however, in all probability, not an original part of the prophecy.

In verses 15-19 the prophet refers once more to the calamities present and past and urges the people to bear in mind that they are the direct result of their indifference, and that any change in their condition depends entirely upon their zeal in building the temple. And now — Perhaps better, but now. These words are really the introduction to verse 18. A change in their conduct has already begun, hence he may place by the side of the warning in verse 14 a message of commendation and promise. Before he utters the latter he refers once more to the past calamity, so as to bring out more strongly the contrast between the calamity of the past and the prosperity of the future. Consider — As in Haggai 1:5-7. From this day and upward — R.V., “backward.” The R.V. translation has no support (compare 1 Samuel 16:13); the word points to the future. The mistranslation is due to a misinterpretation of the entire verse. The meaning becomes clear if a stop is made after upward; “Consider from this day and upward!” — that is, consider or bear in mind continually, from this moment on, what I am about to say: on the one hand, that your past neglectfulness brought disaster (15-17); on the other, that zeal and faithfulness will bring prosperity (18, 19).

After this summons to consider, a new beginning should be made: “Before a stone was laid upon a stone in the temple of Jehovah; since those days were, (it happened that) when one came.… “ Before a stone was laid — Before building operations were commenced. Since those days were — R.V., “Through all that time.” An obscure expression. The reading of R.V. gives good enough sense, though the words seem superfluous after 15a, but the Hebrew hardly warrants the translation. LXX. reads, “who were ye,” which may represent an original “how were ye.” These might be the closing words of a question which has its beginning in verse 15, “Before a stone was laid upon a stone in the temple of Jehovah, how did ye fare?” The temporal clause is placed first, because the emphasis rests upon it. How they did fare is stated in the rest of verse 16 and in verse 17. The thought is similar to that expressed in Haggai 1:6, 9-11; disappointment and disaster on every hand. Heap of twenty — That is, a heap of sheaves estimated to give twenty measures; but when it was threshed it yielded ten, only one half of what was expected. Pressfat — R.V., “winevat.” The receptacle in which wine juice is kept after the grapes are pressed out. The grapes, instead of yielding fifty measures of wine, yielded only twenty. Out of the press — Omitted in R.V. The noun occurs elsewhere in the sense of winepress (so A.V.; compare Isaiah 63:3). Some think that it is used in the more general sense of measure (so R.V.), or that it is the name of a measure, equivalent to bath (Isaiah 5:10), which is of the same size as the ephah (see on Amos 8:5). This is not likely. If the text is correct the translation of A.V. is to be preferred; otherwise the word must be omitted as an explanatory gloss to the preceding “winevat.”

V. 13. Said-Now the second case is proposed. These-Bread or pottage, wine or oil, or meat. Unclean-Shall that which the unclean doth touch, become unclean? Though a mediate touch of what is holy will not make holy, yet will not a mediate touch of what is polluted defile?

Verses 10-14. In the four and twentieth day of the ninth month — At which time, as appears from verses 16, 19, (the materials being collected,) they began to go on again with the building of the temple. Ask now concerning the law — What the law saith in this case. The question was put to the priests, whose office it was to put a difference between holy and unholy, between clean and unclean, Leviticus 10:10: that is, to be thoroughly acquainted with all the ceremonial laws, and to instruct others concerning them. If one bear, or carry, holy flesh — Part of the sacrifice, legally sanctified, or made holy, by the altar on which the whole was sanctified; in the skirt — In the lap; of his garment — Or in any other cloth; and if this cloth touch any common thing, as bread, &c., shall that become legally holy? And the priests said, No — By the answer of the priests in this, compared with the following verse, we find, that legal holiness was not so easily communicated as legal impurity: for the holy flesh did not make any thing that was touched by it holy; but the touch of a person who was unclean rendered holy things unclean. Thus is vice much more easily contracted than virtue! Broad and easy is the way that leadeth to sin. but narrow and difficult is that which leads to holiness! Then said Haggai — Now a second case is proposed; If one that is unclean by a dead body touch any of these — Namely, the things mentioned in the former verse, bread, pottage, wine, &c.; shall it be unclean? — Shall that which the unclean person doth touch become unclean? Though a touch of what is holy will not make holy, yet, will not a touch of what is polluted defile? and the priests answered, It shall be unclean — The law was plain in this case: see Numbers 19:11. The least defect is sufficient to make a thing evil, whereas, to make it good and perfect, a concurrence of all good qualities is requisite. So is this people before me — In like manner, saith God, your neglect of my temple, and your disregard of my worships have made you unclean, as if you had contracted legal pollution by touching a dead body; and rendered every thing you undertake, even the sacrifices you offer on my altar, unclean and unacceptable.

Ver. 12, 13. If one bear holy flesh, being some joint of a sin-offering, in the skirt of his garment, and shall touch bread, &c.; shall all the food so touched be holy? The priests answered, no; for the blood of atonement was an oblation to the Lord. The altar sanctified the gift and the blood sanctified all it touched, as in Leviticus 6:27. Yet it did not authorize the person to communicate sanctity. The prophet then asked, if one unclean by touching the dead shall touch any food, shall it be unclean? The priests said, it shall be unclean. Haggai having thus procured a text from the priests, had gained a grand point; they could not now take exceptions to the severity of his addresses. He therefore pronounced the nation unclean by their habits of sin; he declared that all their worship, and all their lives, had one character of impurity, defiling all their heart, and all their soul.—From these two questions we may gather one conclusion, that legal defilement was much more easy to communicate than legal purity.

12, 13. Two questions are propounded to the priests: (1) Whether or not a garment made holy through contact with holy flesh (compare Leviticus 6:27) transmits this holiness to other articles which might come in contact with it. Holy flesh — Flesh of an animal slain for sacrificial purposes (Jeremiah 11:15). Skirt — Literally, wing. A corner of the large outer garment (see on Amos 2:8) could be turned in so as to form a convenient place in which to carry articles of various kinds. The articles named are common articles of food. The specific case laid before the priests is not provided for in the ceremonial law. To this question the priests give a negative answer. (2) When one who is made unclean by contact with something that is unclean touches the same articles of food, do they become unclean? In this case the answer is in the affirmative, in accordance with Numbers 19:22. Unclean by a dead body — By coming in contact with a dead body (compare Numbers 9:10; Leviticus 21:11). This was the most dreaded kind of uncleanness. In verse 14 the prophet applies the priestly decisions to the case of the people. So — Refers to the substance of the priestly decisions, more especially to the second. This people — The people gathered about him (see on Haggai 1:2). Before me — In my estimate. Every work of their hands — Their life and conduct permeated with selfishness (Haggai 1:4). That which they offer — All their offerings and sacrifices. There — Upon the altar mentioned in Ezra 3:3; near it the prophet probably stood when he delivered the address. All the offerings offered there are an abomination to Jehovah. Why? The answer must be supplied from the context. The people offering sacrifice are like the man carrying the holy flesh; but in neglecting Jehovah and looking only after their own interests they are like the man made unclean through contact with an unclean body. Since the powers of infection of an unclean thing are greater than those of a clean thing, their unclean conduct exerts greater influence than their clean sacrifices and makes unclean their otherwise clean offerings. Haggai does not carry the application further; by implication, however, his words contain an exhortation to change their conduct; in this case, to carry on more earnestly the building operations. After verse 14, LXX. has a lengthy addition which is, however, in all probability, not an original part of the prophecy.

In verses 15-19 the prophet refers once more to the calamities present and past and urges the people to bear in mind that they are the direct result of their indifference, and that any change in their condition depends entirely upon their zeal in building the temple. And now — Perhaps better, but now. These words are really the introduction to verse 18. A change in their conduct has already begun, hence he may place by the side of the warning in verse 14 a message of commendation and promise. Before he utters the latter he refers once more to the past calamity, so as to bring out more strongly the contrast between the calamity of the past and the prosperity of the future. Consider — As in Haggai 1:5-7. From this day and upward — R.V., “backward.” The R.V. translation has no support (compare 1 Samuel 16:13); the word points to the future. The mistranslation is due to a misinterpretation of the entire verse. The meaning becomes clear if a stop is made after upward; “Consider from this day and upward!” — that is, consider or bear in mind continually, from this moment on, what I am about to say: on the one hand, that your past neglectfulness brought disaster (15-17); on the other, that zeal and faithfulness will bring prosperity (18, 19).

After this summons to consider, a new beginning should be made: “Before a stone was laid upon a stone in the temple of Jehovah; since those days were, (it happened that) when one came.… “ Before a stone was laid — Before building operations were commenced. Since those days were — R.V., “Through all that time.” An obscure expression. The reading of R.V. gives good enough sense, though the words seem superfluous after 15a, but the Hebrew hardly warrants the translation. LXX. reads, “who were ye,” which may represent an original “how were ye.” These might be the closing words of a question which has its beginning in verse 15, “Before a stone was laid upon a stone in the temple of Jehovah, how did ye fare?” The temporal clause is placed first, because the emphasis rests upon it. How they did fare is stated in the rest of verse 16 and in verse 17. The thought is similar to that expressed in Haggai 1:6, 9-11; disappointment and disaster on every hand. Heap of twenty — That is, a heap of sheaves estimated to give twenty measures; but when it was threshed it yielded ten, only one half of what was expected. Pressfat — R.V., “winevat.” The receptacle in which wine juice is kept after the grapes are pressed out. The grapes, instead of yielding fifty measures of wine, yielded only twenty. Out of the press — Omitted in R.V. The noun occurs elsewhere in the sense of winepress (so A.V.; compare Isaiah 63:3). Some think that it is used in the more general sense of measure (so R.V.), or that it is the name of a measure, equivalent to bath (Isaiah 5:10), which is of the same size as the ephah (see on Amos 8:5). This is not likely. If the text is correct the translation of A.V. is to be preferred; otherwise the word must be omitted as an explanatory gloss to the preceding “winevat.”

V. 14. So-Polluted persons, touching what is clean, pollute it, so polluted Jews, polluted God’s ordinances, while the outward performing of legal duties, left them as unholy in themselves, as they were before: somewhat more then is to be done. The soul is first to be purified, that they and we may offer up a pure offering. The people-The body of the Jews. Every work-Whatever they do, they pollute all by polluted hands. Offer-What they bring to the altar with impure hearts, is polluted by them.

Verse 14. Then answered Haggai—So is this people] As an unclean man communicates his uncleanness to every thing he touches, so are ye unclean; and whatever ye have hitherto done is polluted in the sight of God. For your neglect of my temple has made you unclean, as if you had contracted legal pollution by touching a dead body.

Verses 10-14. In the four and twentieth day of the ninth month — At which time, as appears from verses 16, 19, (the materials being collected,) they began to go on again with the building of the temple. Ask now concerning the law — What the law saith in this case. The question was put to the priests, whose office it was to put a difference between holy and unholy, between clean and unclean, Leviticus 10:10: that is, to be thoroughly acquainted with all the ceremonial laws, and to instruct others concerning them. If one bear, or carry, holy flesh — Part of the sacrifice, legally sanctified, or made holy, by the altar on which the whole was sanctified; in the skirt — In the lap; of his garment — Or in any other cloth; and if this cloth touch any common thing, as bread, &c., shall that become legally holy? And the priests said, No — By the answer of the priests in this, compared with the following verse, we find, that legal holiness was not so easily communicated as legal impurity: for the holy flesh did not make any thing that was touched by it holy; but the touch of a person who was unclean rendered holy things unclean. Thus is vice much more easily contracted than virtue! Broad and easy is the way that leadeth to sin. but narrow and difficult is that which leads to holiness! Then said Haggai — Now a second case is proposed; If one that is unclean by a dead body touch any of these — Namely, the things mentioned in the former verse, bread, pottage, wine, &c.; shall it be unclean? — Shall that which the unclean person doth touch become unclean? Though a touch of what is holy will not make holy, yet, will not a touch of what is polluted defile? and the priests answered, It shall be unclean — The law was plain in this case: see Numbers 19:11. The least defect is sufficient to make a thing evil, whereas, to make it good and perfect, a concurrence of all good qualities is requisite. So is this people before me — In like manner, saith God, your neglect of my temple, and your disregard of my worships have made you unclean, as if you had contracted legal pollution by touching a dead body; and rendered every thing you undertake, even the sacrifices you offer on my altar, unclean and unacceptable.

V. 15. Upward-Through past years. Before-Before you would set upon the re-building of the temple after you had intermitted it.

Verses 15-17. And now, consider from this day, &c. — Reflect on what has happened to you, from the time that a stop was put to the building of the temple, after the first foundation of it was laid, till you began again to rebuild it. And upward — Or, forward. He had bid them look back, Haggai 1:5, 7; now he bids them look forward. Since those days — All the time the temple lay neglected. When one came to a heap — Namely, of corn, which seemed likely to produce twenty measures; there were but ten — Only half the quantity expected was found to be produced, through the poverty of the ear. The verse, it must be observed, according to the present rendering, is very elliptical; but if the first clause be explained by the second, which it ought to be, the sense will clearly appear to be this: When one came to a heap for twenty measures; that is, when a person came to a heap of corn on his floor, either of sheaves unthrashed, or of corn unwinnowed, and expected that it would have produced twenty measures after it was thrashed and winnowed, to his great disappointment he had but ten out of it. Such also was the case of those who came to draw out fifty measures of wine from the wine-press. I smote you with blasting — Burning and scorching winds; and with hail — Which even in cold countries many times destroys corn, fruits, and trees, by its violence; but in those hot countries does it much oftener. In all the labours of your hands — In all that you sowed or planted; yet ye turned not to me — Ye did not lay my judgments to heart, nor consider that they were inflicted for your sin, in neglecting to rebuild my temple, and restore my worship in it.

V. 16. Since-All the while the temple lay neglected. When one came-Men are disappointed half in half. But ten-Which he expected would prove twenty measures, ephahs or bushels. It proved but half your hope, thus your corn failed, and your oil much more.

Verse 16. Since those days were] I have shown my displeasure against you, by sending blasting and mildew; and so poor have been your crops that a heap of corn which should have produced twenty measures produced only ten; and that quantity of grapes which in other years would have produced fifty measures, through their poverty, smallness, &c., produced only twenty. And this has been the case ever since the first stone was laid in this temple; for your hearts were not right with me, and therefore I blasted you in all the labours of your hands; and yet ye have not turned to me, Haggai 2:17.

Verses 15-17. And now, consider from this day, &c. — Reflect on what has happened to you, from the time that a stop was put to the building of the temple, after the first foundation of it was laid, till you began again to rebuild it. And upward — Or, forward. He had bid them look back, Haggai 1:5, 7; now he bids them look forward. Since those days — All the time the temple lay neglected. When one came to a heap — Namely, of corn, which seemed likely to produce twenty measures; there were but ten — Only half the quantity expected was found to be produced, through the poverty of the ear. The verse, it must be observed, according to the present rendering, is very elliptical; but if the first clause be explained by the second, which it ought to be, the sense will clearly appear to be this: When one came to a heap for twenty measures; that is, when a person came to a heap of corn on his floor, either of sheaves unthrashed, or of corn unwinnowed, and expected that it would have produced twenty measures after it was thrashed and winnowed, to his great disappointment he had but ten out of it. Such also was the case of those who came to draw out fifty measures of wine from the wine-press. I smote you with blasting — Burning and scorching winds; and with hail — Which even in cold countries many times destroys corn, fruits, and trees, by its violence; but in those hot countries does it much oftener. In all the labours of your hands — In all that you sowed or planted; yet ye turned not to me — Ye did not lay my judgments to heart, nor consider that they were inflicted for your sin, in neglecting to rebuild my temple, and restore my worship in it.

Ver. 16. Since those days, that you robbed the altar, and starved the priests for want of bread, when you came to thresh your corn, expecting twenty measures, the usual produce of an acre, you found but ten. Heaven, in dealing with a degenerate people, observes the old law, lex talionis, an eye for an eye, and a tooth for a tooth. From the beginning of the world men have been saved by faith. How can a man dwell with God, who cannot trust a God!

V. 17. Blessing-Burning, and scorching winds. All the labours-In your plowing and sowing, in planting of olives and vines.

Verses 15-17. And now, consider from this day, &c. — Reflect on what has happened to you, from the time that a stop was put to the building of the temple, after the first foundation of it was laid, till you began again to rebuild it. And upward — Or, forward. He had bid them look back, Haggai 1:5, 7; now he bids them look forward. Since those days — All the time the temple lay neglected. When one came to a heap — Namely, of corn, which seemed likely to produce twenty measures; there were but ten — Only half the quantity expected was found to be produced, through the poverty of the ear. The verse, it must be observed, according to the present rendering, is very elliptical; but if the first clause be explained by the second, which it ought to be, the sense will clearly appear to be this: When one came to a heap for twenty measures; that is, when a person came to a heap of corn on his floor, either of sheaves unthrashed, or of corn unwinnowed, and expected that it would have produced twenty measures after it was thrashed and winnowed, to his great disappointment he had but ten out of it. Such also was the case of those who came to draw out fifty measures of wine from the wine-press. I smote you with blasting — Burning and scorching winds; and with hail — Which even in cold countries many times destroys corn, fruits, and trees, by its violence; but in those hot countries does it much oftener. In all the labours of your hands — In all that you sowed or planted; yet ye turned not to me — Ye did not lay my judgments to heart, nor consider that they were inflicted for your sin, in neglecting to rebuild my temple, and restore my worship in it.

Verse 17 explains why the threshing floor and the winepress proved sore disappointments. Jehovah smote the fields with “blasting and mildew” (see on Amos 4:9). Hail — Concerning the frequency with which hail falls in Palestine G.A. Smith says (Historical Geography, p. 64), “During most winters both hail and snow fall on the hills; hail is common.” It is frequently mentioned in the Old Testament; always as an instrument of divine judgment. The labors of your hands — Everything they had cultivated with great effort and toil. The purpose of the judgment was to bring the people to their senses, but it failed (see on Haggai 1:5, and references there). Yet ye turned not to me — This is undoubtedly the thought, but it is difficult to get it from the present Hebrew text, which Keil calls “a perfectly unusual construction.” Originally the words here may have been identical with the refrain in Amos 4:6-11. It is worthy of note that the causes of calamity mentioned here are not the same as those named earlier in the book, though the calamity itself is the same. Here they are blasting, mildew, hail; in Haggai 1:10, 11, drought. This with some linguistic peculiarities has led Andre to conclude that this discourse does not come from Haggai; but the linguistic peculiarities are by no means conclusive, and surely there may have been several different causes that brought about barrenness or the failure of the crops. Others consider only verse 17 a later addition, originally a marginal note, based upon Amos 4:9. In support of this claim it is pointed out that LXX. contains an addition to verse 14, which, in part at least, is based upon Amos 5:10. With the calamities of the past fresh in their minds, they are to observe the change in fortune which is about to occur. If they bring this change into connection with their former indifference and their present zeal, they can no longer doubt that there exists a relation of cause and effect between indifference and calamity and between zeal and prosperity; and this recognition should greatly increase their interest in the cause of Jehovah. 18a is to be interpreted as in verse 15 (see there); upward again points to the future. This day is defined in the succeeding clause, “from the twenty-fourth day of the ninth month,” and this in turn is called “the day that the foundation of the Lord’s temple was laid.” Both explanatory clauses are considered later additions by some, because (1) they are superfluous; (2) Haggai 1:15, states that the work was begun three months earlier; (3) Ezra 3:10, says that the foundation was laid about fifteen years before. To these arguments reply may be made: (1) Even granting the historicity of Ezra 3:10 (see pp. 548ff.), the two passages are not necessarily contradictory, for it is not impossible that after an interval of fifteen years the foundations were found to be in a sufficiently unsatisfactory condition to demand a relaying. (2) Three months may have been spent in doing the preliminary work; rubbish had to be cleared away, building material had to be hauled, etc. (3) That the words might have been omitted is true, but, since the change in fortune was closely connected with the rebuilding of the temple, is it not perfectly natural that the pivotal point of time should receive special emphasis? From this very moment the prophet desires them to have their eyes open to see what the future will have in store. At the time of the laying of the foundation a religious gathering may have been held, and that would be a suitable occasion on which to utter these words of encouragement. It cannot be objected that the manifestations of enthusiasm three months earlier should have been the turning point in their fortune. How could they tell what would become of the next spring’s crops? The critical time of the year comes after the date mentioned here (compare Amos 4:7). Besides, verse 19 makes it clear that a partial change could be seen, the drought had ceased. The careful definition of the date is in perfect accord with the repetition of the exhortation “consider it.”

V. 18. From the day-When you began to build on the old foundation.

Verse 18. Consider now from this day] I will now change my conduct towards you: from, this day that ye have begun heartily to rebuild my temple, and restore my worship, I will bless you. Whatever you sow, whatever you plant, shall be blessed; your land shall be fruitful, and ye shall have abundant crops of all sorts.

Verses 18, 19. Consider now, from this day and upward — That is, forward. In the 15th verse the prophet exhorted them to reflect upon the calamities they had suffered, from the time the rebuilding of the temple was intermitted. Now he bids them look forward, from the day the building was recommenced, (see Haggai 1:15,) and they would find a visible change in their affairs for the better. Even from the day that the foundation was laid, &c. — The prophet expresses the carrying on of the building as if it were laying the foundation anew, because the work had been so long interrupted; (compare Zechariah 8:9;) but yet there is no doubt to be made that they built upon the same foundation which had been laid some years before, of which we have an account Ezra 3:8, and did not lay a new foundation. Is the seed yet in the barn — Is the harvest already laid up in the barn? or any fruits of the earth gathered in? No, certainly: for this is but the ninth month, (answering to our November,) when no judgment can be formed what will be the increase of the year following; yet, from this time, I promise you the blessing of a fruitful year, as an encouragement to you to carry on the building. Yea, as yet the vine and the fig-tree hath not brought forth — No sign yet appears what vintage you shall have, what store of wine, oil, figs, and pomegranates; yet by the word of God I tell you, you shall be blessed in them all, and have a large produce.

V. 19. Is the seed-Your seed for the next harvest is yet in your barns. Hath not brought forth-No sign yet appears what vintage you shall have, what store of wine, oil, figs, and pomegranates. Yet in the word of God I tell you, you shall be blest in them all, and have a large produce.

Verses 18, 19. Consider now, from this day and upward — That is, forward. In the 15th verse the prophet exhorted them to reflect upon the calamities they had suffered, from the time the rebuilding of the temple was intermitted. Now he bids them look forward, from the day the building was recommenced, (see Haggai 1:15,) and they would find a visible change in their affairs for the better. Even from the day that the foundation was laid, &c. — The prophet expresses the carrying on of the building as if it were laying the foundation anew, because the work had been so long interrupted; (compare Zechariah 8:9;) but yet there is no doubt to be made that they built upon the same foundation which had been laid some years before, of which we have an account Ezra 3:8, and did not lay a new foundation. Is the seed yet in the barn — Is the harvest already laid up in the barn? or any fruits of the earth gathered in? No, certainly: for this is but the ninth month, (answering to our November,) when no judgment can be formed what will be the increase of the year following; yet, from this time, I promise you the blessing of a fruitful year, as an encouragement to you to carry on the building. Yea, as yet the vine and the fig-tree hath not brought forth — No sign yet appears what vintage you shall have, what store of wine, oil, figs, and pomegranates; yet by the word of God I tell you, you shall be blessed in them all, and have a large produce.

Verse 19 states what they are to consider, but it is not parallel with verses 16, 17, as if it called attention once more to the calamity of the past; it points rather to the restoration of the divine favor present and future. Seed — The seed corn. Haggai inquires whether it is still in the barn; he evidently expects a negative answer. But if the seed is sown, this in itself is an evidence that the divine favor is returning. In former years it had to be left in the barns because the absence of rain made plowing and sowing impossible. Now the prophet points to the fact that rain has come and that the seed has been sown. The succeeding clauses also should be translated as a question, “Hath not as yet the vine, the fig tree, and the pomegranate, and the olive borne fruit?” This question presupposes an affirmative answer, as the presence of not clearly shows. These trees have given evidence of a change, for they have borne fruit. The ingathering of these fruits begins at the time of the year when the first steps were taken (Haggai 1:15), and continues several months. If for a year or two the crops were poor, the people could be persuaded very readily that the better results were due to their renewed activity. But the blessings already experienced are only the beginning; in the closing words the prophet promises a continuation of the divine favor.

Verse 20. Again the word of the Lord came] This was a second communication in the same day.

Verses 20-22. Again the word of the Lord came unto Haggai — Probably on the same day that he uttered what precedes, from verse 10; speak to Zerubbabel, governor of Judah — The same title which is given to him chap. 1:1; in which character he was the type of the Messiah, to whom the following words chiefly belong. I will shake the heavens and the earth — I will cause great commotions, and bring great things to pass. I will overthrow the throne of kingdoms — This is supposed to be spoken of the overthrow of the Persian empire, in Egypt, which, lying near to the Jewish territories, was regarded by them with great awe; and therefore its subversion was foretold to them, to encourage them to go on in the rebuilding of the temple. I will destroy the strength of the kingdoms of the heathen — Or, of the nations. The strength of the Persians, whose empire consisted of many kingdoms, or nations, was broken in a most remarkable manner by the little country of Greece. Such vast overthrows, both by sea and land, as they received from the Greeks, are scarcely to be paralleled. The horses and their riders shall come down — Shall fall to the earth; every one by the sword of his brother — That is, of his fellow-creature. Perhaps the different nations which should be concerned in these commotions, namely, the Persians, Egyptians, and Greeks, are here called brothers, because they were all idolaters, or worshippers of fictitious gods.

THE EXALTATION OF ZERUBBABEL, 20-23.

The fourth utterance of Haggai is Messianic in character; it promises the exaltation of Zerubbabel, the prince of David’s house. In the second discourse the prophet announced the shaking of the nations, which would pave the way for the establishment of the kingdom of God (see on Haggai 2:7). Since Haggai, like the earlier prophets (Isaiah 9:1ff.; 11:1ff.; Micah 5:1ff.), expected the Messianic king to be of the dynasty of David, and since he believed that the shaking would occur in the near future, it was quite natural that his Messianic hopes should center in the descendant of the house of David who was standing out most prominently in his day (compare also Zechariah 6:9ff.).

20. The message was delivered on the same day as the preceding and forms the climax of the promises made there. The people will, indeed, be blessed abundantly in their temporal affairs, but there is more to come; the long-anticipated Messianic king is soon to set up his kingdom of peace and righteousness. 21. Zerubbabel (see on Haggai 1:1) is the central figure of the promise, therefore this oracle is addressed to him exclusively. For 21b see on 2:6.

Verse 21. I will shake the heavens and the earth] Calmet supposes that the invasion of Cambyses, and his death, are what the prophet has in view by this shaking of the heavens and the earth: but this invasion and defeat happened three years before they had begun to work at the temple; and how could it be made a matter of interest to Zerubbabel? Calmet answers this, by translating the words in the past tense; and shows that the fact was recalled to Zerubbabel’s attention, to fix his confidence in God, &c. Bp. Newcome says we may well understand this and the twenty-second verse {Haggai 2:22} of the calamity undergone by Babylon in the reign of Darius; of the Macedonian conquests in Persia; and of the wars which the successors of Alexander waged against each other: others under stand it of the Romans.

Verses 20-22. Again the word of the Lord came unto Haggai — Probably on the same day that he uttered what precedes, from verse 10; speak to Zerubbabel, governor of Judah — The same title which is given to him chap. 1:1; in which character he was the type of the Messiah, to whom the following words chiefly belong. I will shake the heavens and the earth — I will cause great commotions, and bring great things to pass. I will overthrow the throne of kingdoms — This is supposed to be spoken of the overthrow of the Persian empire, in Egypt, which, lying near to the Jewish territories, was regarded by them with great awe; and therefore its subversion was foretold to them, to encourage them to go on in the rebuilding of the temple. I will destroy the strength of the kingdoms of the heathen — Or, of the nations. The strength of the Persians, whose empire consisted of many kingdoms, or nations, was broken in a most remarkable manner by the little country of Greece. Such vast overthrows, both by sea and land, as they received from the Greeks, are scarcely to be paralleled. The horses and their riders shall come down — Shall fall to the earth; every one by the sword of his brother — That is, of his fellow-creature. Perhaps the different nations which should be concerned in these commotions, namely, the Persians, Egyptians, and Greeks, are here called brothers, because they were all idolaters, or worshippers of fictitious gods.

THE EXALTATION OF ZERUBBABEL, 20-23.

The fourth utterance of Haggai is Messianic in character; it promises the exaltation of Zerubbabel, the prince of David’s house. In the second discourse the prophet announced the shaking of the nations, which would pave the way for the establishment of the kingdom of God (see on Haggai 2:7). Since Haggai, like the earlier prophets (Isaiah 9:1ff.; 11:1ff.; Micah 5:1ff.), expected the Messianic king to be of the dynasty of David, and since he believed that the shaking would occur in the near future, it was quite natural that his Messianic hopes should center in the descendant of the house of David who was standing out most prominently in his day (compare also Zechariah 6:9ff.).

20. The message was delivered on the same day as the preceding and forms the climax of the promises made there. The people will, indeed, be blessed abundantly in their temporal affairs, but there is more to come; the long-anticipated Messianic king is soon to set up his kingdom of peace and righteousness. 21. Zerubbabel (see on Haggai 1:1) is the central figure of the promise, therefore this oracle is addressed to him exclusively. For 21b see on 2:6.

Verses 20-22. Again the word of the Lord came unto Haggai — Probably on the same day that he uttered what precedes, from verse 10; speak to Zerubbabel, governor of Judah — The same title which is given to him chap. 1:1; in which character he was the type of the Messiah, to whom the following words chiefly belong. I will shake the heavens and the earth — I will cause great commotions, and bring great things to pass. I will overthrow the throne of kingdoms — This is supposed to be spoken of the overthrow of the Persian empire, in Egypt, which, lying near to the Jewish territories, was regarded by them with great awe; and therefore its subversion was foretold to them, to encourage them to go on in the rebuilding of the temple. I will destroy the strength of the kingdoms of the heathen — Or, of the nations. The strength of the Persians, whose empire consisted of many kingdoms, or nations, was broken in a most remarkable manner by the little country of Greece. Such vast overthrows, both by sea and land, as they received from the Greeks, are scarcely to be paralleled. The horses and their riders shall come down — Shall fall to the earth; every one by the sword of his brother — That is, of his fellow-creature. Perhaps the different nations which should be concerned in these commotions, namely, the Persians, Egyptians, and Greeks, are here called brothers, because they were all idolaters, or worshippers of fictitious gods.

Verse 22 is an expansion of Haggai 2:7; it also speaks of the upheaval expected by Haggai to take place in the near future (see on Haggai 2:7). Throne — Used collectively — thrones, governments. Nations and governments will be overthrown. Strength — Which enables them to exist and gives them authority over others. Chariots,… horses — These and the soldiers using them, that is, the well-equipped armies, are the source of their power and strength. With them gone, their power vanishes and the nations themselves will perish. By the sword of his brother — The prophet is thinking of the civil war, which threatened the Persian empire in the beginning of the reign of Darius. Haggai evidently expected these struggles to bring about the downfall of the great empire, which consisted of many nations.

V. 23. My servant-A type of him who was God’s most beloved servant. As a signet-Which is very highly valued, and carefully kept. So shall the antitypical Zerubbabel, the Messiah, be advanced, loved, and inviolably preserved king, and supreme over his church. He is indeed the signet on God’s right-hand. For all power is given to him, and derived from him. In him the great charter of the gospel is signed, and sanctified, and it is in him, that all the promises of God are yea and amen.

Verse 23. In that day, saith the Lord] Some think, says this same learned writer, that Zerubbabel is put here for his people and posterity: but it may well be said that the commotions foretold began in the rebellion of Babylon, which Darius besieged and took; and exercised great cruelties upon its inhabitants.—Herod. lib. iii., sec. 220. Justin. i. 10. Prideaux places this event in the fifth year of Darius; others with more probability, in the eighth year. Compare Zechariah 2:9.

And will make thee as a signet] I will exalt thee to high dignity, power, and trust, of which the seal was the instrument or sign in those days. Thou shalt be under my peculiar care, and shalt be to me very precious. See Jeremiah 22:24; Cant. Song of Solomon 8:6; and see the notes on these two places.

For I have chosen thee] He had an important and difficult work to do, and it was necessary that he should be assured of God’s especial care and protection during the whole.

ON the three last verses of this prophecy a sensible and pious correspondent sends me the following illustration, which I cheerfully insert. Though in many respects different from that given above, yet I believe that the kingdom of Christ is particularly designed in this prophecy. “I think there is an apparent difficulty in this passage, because the wars of the Persians and Babylonians were not so interesting to the rising commonwealth of the Jews as many subsequent events of less note in the world, but which were more directly levelled at their own national prosperity; and yet neither the one nor the other could be termed ‘a shaking of the heavens and the earth, and an overthrow of the throne of kingdoms.’

“I know not if the following view may be admitted as an explanation of this difficult passage. I take ‘the shaking of the heavens and earth’ here (as in Haggai 2:6) to have a more distant and comprehensive meaning than can belong to Zerubbabel’s time, or to his immediate posterity; and that it extends not only to the overthrow of kingdoms then existing, but of the future great monarchies of the world; and not excepting even the civil and ecclesiastical establishments of the Jews themselves. For I take ‘the heavens,’ in the prophetic language, uniformly to denote the true Church, and never the superstitions and idols of the nations.

“What, then, are we to understand by the promise made to Zerubbabel, ‘I will make thee as a signet?’ In the first place, the restitution of the religious and civil polity of the people of Israel, conformably to the promises afterwards given in the four first chapters of Zechariah. And, secondly, as the royal signet is the instrument by which kings give validity to laws, and thereby unity and consistence to their empire; so Jehovah, the God and King of Israel, condescends to promise he will employ Zerubbabel as his instrument of gathering and uniting the people again as a distinguished nation; and that such should be the permanency of their political existence, that, whilst other nations and mighty empires should be overthrown, and their very name blotted out under heaven, the Jews should ever remain a distinct people, even in the wreck of their own government, and the loss of all which rendered their religion splendid and attractive. “In confirmation of this interpretation, I would refer to the threatening denounced against Jeconiah, (called Coniah, Jeremiah 22:24,) the last reigning king of Judah, and the progenitor of Zerubbabel. I apprehend I may be authorized to read Jeremiah 22:24 thus: ‘As I live, saith the Lord, though Coniah, the son of Jehoiakim, king of Judah, be the signet upon my right hand, yet will I pluck thee thence, and I will give thee into the hand of them that seek thy life,’ &c.

“If it be considered that the kings of Judah were in an especial and peculiar manner the delegates of Jehovah, governing in his name and by his authority, a peculiar propriety will appear in their being resembled to signets, or royal seals contained in rings. Compare Genesis 41:42; Esther 3:10, 12; 8:2, 8; Daniel 6:7. And the promise to Zerubbabel will be equivalent to those which clearly predict the preservation of the Jewish people by the Divine command. see Zechariah 2:4-13; and the faithfulness of God to his covenant concerning the Messiah, who should be born of the seed of Abraham, and in the family of David, of whose throne he was the rightful Proprietor. “According to this view, by the promise, ‘In that day;—I will make thee as a signet,’ &c., must be understood, that the preservation of the Jews as a distinct people, when all the great empires of the heathen were overthrown, would manifest the honour now conferred on Zerubbabel as the instrument of their restoration after the Babylonish captivity. Thus the promise to Abraham, Genesis 12:2, 3, ‘I will make of thee a great nation—and in thee shall all families of the earth be blessed,’ evidently referred to a very distant future period and the honour connected with it could not be enjoyed by Abraham during his mortal life.” M. A. B.

I think, however, that we have lived to see the spirit of this prophecy fulfilled. The earth has been shaken; another shaking, and time shall be swallowed up in eternity.

Verse 23. In that day will I take thee, O Zerubbabel, &c. — Amidst the commotions which I will cause in the world, I will so order it, that Judea shall remain safe under thy government, O Zerubbabel, and thy successors, and be molested by none. A signet, or seal, particularly a royal one, is kept with great care; therefore the promise of making Zerubbabel as a signet, signified keeping him safe, or preserving him as a person of great estimation. For I have chosen thee — To be the ruler of my people. This whole prophecy, from verse 21, addressed to Zerubbabel, is considered by Bishop Chandler, Mr. Lowth, and many others, as parallel to that contained in verses 6-9; that the same commotions and shaking of nations are intended in both passages; and therefore that by Zerubbabel here, the Messiah, typified by him, is chiefly intended. That the prediction could not be properly and fully accomplished in Zerubbabel, personally considered, is evident, as in all likelihood he did not live many years after the finishing of the temple, and certainly did not see any of those great changes here foretold; and therefore the Messiah must be here described under the name of Zerubbabel, as he elsewhere is under that of David. He is, indeed, the signet on God’s right hand; for all power is given to him, and derived from him, he being constituted Head of the church, and Judge of the world. In him the great charter of the gospel is signed and sanctified, and it is in him that all the promises of God are yea and amen. And what is foretold, verse 22, respecting the overthrow of the throne of kingdoms, may probably ultimately refer to his second coming, or to that illustrious display of divine power, whereby a period shall be put to all anti-christian empires, and the kingdoms of this world shall be made the kingdoms of our God and of his Christ, Daniel 2:44; Revelation 11:15.

23. The dissolution of the hostile world power will clear the way for the setting up of the kingdom of God under the rule of the Messianic king. In that day — When the power of the nations will collapse. Zerubbabel — See on 1:1. My servant — An epithet applied to Zerubbabel because he was ordained to carry out the divine purpose (see on Zechariah 3:8). Will make thee as a signet — The signet ring is one of the most precious possessions of the Oriental; he guards it carefully and carries it about with him constantly (Jeremiah 22:24; Song of Solomon 8:6). Hence the promise means that Zerubbabel shall be exceedingly precious to Jehovah, who will keep him constantly under his protecting care. I have chosen thee — Jehovah has selected Zerubbabel to be Branch (see on Zechariah 3:8; 6:12, 13), who will be the ruler of the kingdom of God (compare Isaiah 42:1; 43:10, etc.). The thrice-repeated “saith Jehovah” adds solemnity and weight to the promise. On the fulfillment of this and similar prophecies see closing remarks on Micah, chapter 5. From this passage and similar utterances in the Book of Zechariah, Sellin has attempted to prove that, at the instigation of the two prophets, Zerubbabel was crowned king, but that he was soon dethroned and put to death by the Persians. At one time he went so far as to identify Zerubbabel with the “suffering Servant” of Isaiah 53; but subsequently he modified his view and has now given up entirely the identification of Zerubbabel with the “Servant.”